English translation — מאמר ביום עשתי עשר תשל"א

With the help of Heaven.

11 Nissan 5731

"On the eleventh day, the prince of the children of Asher [offered]."

And it is brought in the Midrash:

All the tribes were named for the sake of Israel's redemption and for their praise.

And Asher was named for the sake of Israel's redemption, as it is said:

"And all nations shall call you fortunate, for you shall be a desirable land, says the L-rd of Hosts."

And for their praise, as it is said:

"Fortunate is the people for whom it is so; fortunate is the people whose G-d is the L-rd."

The good fortune of Israel is only because they chose the Holy One, blessed be He, to be their G-d.

And the Holy One, blessed be He, chose them to be His treasured people.

Therefore, when the prince of Asher came to offer,

he offered his sacrifice regarding the choice that the Holy One, blessed be He, chose Israel from among all the nations,

as it is said:

"And the L-rd your G-d has chosen you to be His treasured people."

And it needs to be understood:

For at the beginning of the matter, it says that Israel's good fortune is that they chose the Holy One, blessed be He

(and that He then chose them seems to be an additional matter).

And afterwards it says that Asher

(for the name of Israel's good fortune)

offered his sacrifice regarding the choice that the Holy One, blessed be He, chose Israel.

Also, it needs to be understood:

Choice applies specifically to two things that are equal,

or where each has a virtue that the other lacks.

But regarding the Holy One, blessed be He, and, by contrast, the alien gods,

how can it be said that Israel chose the Holy One, blessed be He?

And similarly, regarding the Holy One, blessed be He, choosing Israel,

Israel is incomparably superior to all the nations,

so what is the meaning of the Holy One, blessed be He, choosing Israel?

Also, what is said in Tanya,

that "You have chosen us from every people and tongue" refers to the physical body, which in its materiality resembles the bodies of the nations of the world,

requires explanation,

for that the body of Israel resembles

(externally)

the bodies of the nations of the world is not an explanation

(apparently)

regarding the Holy One, blessed be He.

2)

And this will be understood by prefacing what is said,

"The L-rd is my portion, said my soul."

And it is brought in the Midrash:

A parable of a king who entered a province, and with him were dukes, governors, and generals, etc.

One said, "I will take the dukes for myself"; another said, "I will take the governors for myself"; another said, "I will take the generals for myself."

There was one clever person there who said, "I will take the king for myself, for all of them are replaceable, but the king is not replaceable."

So too, the nations of the world—some worship the sun, some worship the moon, etc., but Israel worships only the Holy One, blessed be He.

Thus it is said, "The L-rd is my portion, said my soul."

And the precise point in this is known,

for apparently,

even one who is not clever, and even a small child,

knows that the king is greater than the dukes, etc.

So why is cleverness needed to choose the king?

And also,

even if the dukes, etc., were not replaceable, it would be simply understood that the king is greater than them.

[And especially according to what is known

in the explanation of the verse,

"From his shoulder and upward he was taller than all the people,"

that even the shoulder of the king,

meaning the attributes that are drawn from the intellect of the head and below it,

is higher than the head

(the intellect)

of all the people,

in which

(all the people)

are included even the greatest ministers],

so why

is the reason needed that "all of them are replaceable"?

3)

Now, ostensibly it would be possible to explain this based on the known concept

that in the early generations,

those who worshipped the stars and constellations,

knew that the influence that flows into the land through the stars and constellations

(from the precious things of the fruits of the sun and the precious things of the yield of the moons)

is

(not that they themselves influence,

but rather)

that the Holy One, blessed be He, influences through them,

except they erred and thought that the influence that flows from Him, blessed be He, through the stars and constellations is according to their choice,

and they did not know the truth that they have no choice at all,

and they are only like an axe

in the hand of the hewer.

Therefore they prostrated to the stars and constellations and worshipped them,

because according to their error

(that the influence that flows through the stars and constellations is according to their choice)

it is fitting to thank them for this,

like the saying: to the wine, credit goes to its owner.

And also because according to their error that the stars and constellations have free will, they thought that by worshipping them they would influence them more.

And from this there later evolved that they came to a greater error,

that they thought that G-d has abandoned the earth to the hands of the stars and constellations,

and the governance of the earth depends only on them.

And analogous to a king who appointed ministers to govern the state,

for although that which they have the power to govern the state is because the king appointed them over this,

nevertheless,

after they were appointed,

the governance of the state is by the ministers,

and the king does not intervene in this

(except at rare intervals,

for a great need).

[And it can be said,

that this that the nations of the world call Him, blessed be He, by the name "G-d of gods"

includes within it these two types.

For even those who think that G-d has abandoned the earth to the hands of the stars and constellations call Him, blessed be He, by the name "G-d of gods,"

for in addition to this that He, blessed be He, is higher than them and rules over them,

behold, even in this very matter that the stars and constellations are "gods"

(in their opinion),

meaning they have the power to govern the earth and influence in it,

it is not from themselves but because the Holy One, blessed be He, gave them power over this,

analogous to the king's ministers who govern the state because the king appointed them over this.

And on the other hand,

also the error that the influence that flows from the Holy One, blessed be He, through the stars and constellations is according to their choice is included

(in a subtle way)

in "G-d of gods,"

for also this that they can do as they wish

(to influence or not)

is a matter of rulership,

"gods,"

and the negation of the concept of "other gods"

completely is specifically through the knowledge that all intermediaries are only like an axe in the hand of the hewer].

And based on this it would be possible to explain the cleverness of the one who said "I take the king"

(in the allegory),

that this that Israel know the truth that all intermediaries through whom influence comes are only like an axe in the hand of the hewer,

is due to the greatness of their intellect,

that they see the inwardness.

For outwardly it appears

that this that the influence is through the stars and constellations,

is because there is in them an advantage due to which they are fit to be intermediaries,

and this that Israel know that they are only like an axe in the hand of the hewer is due to the greatness of their intellect.

4)

However, from the fact that the Midrash brings a parable about this from a king and dukes,

even though in the allegory,

the dukes have free will,

therefore it is logical to say that choice regarding the dukes

("I take dukes")

can cause them to influence more to those who chose them

[and unlike in the allegory's meaning,

that worship of the stars and constellations is of no benefit at all,

since they do not have free will],

it is understood,

that this that the clever one said "I take the king" is because serving the king is more important to him than the benefit

(the influence)

that he would have through the ministers.

And from this it is also understood in the allegory's meaning,

that the main reason why the nations of the world worship the sun and moon etc. and Israel do not worship except the Holy One, blessed be He,

is

(not because the nations of the world err that the stars and constellations have free will and Israel know the truth that they are only like an axe in the hand of the hewer,

but rather)

because the nations of the world,

the main thing for them is that they receive the influence,

and for Israel the main thing is to serve the King.

And the concept is,

that the main reason why they worshipped the stars and constellations is

(as explained in the discourses),

because in order to receive influence from holiness one must be in a state of self-nullification,

and since they did not want to nullify themselves,

therefore they worshipped the stars and constellations,

for in order to receive influence from them there is no need for self-nullification,

and as it is brought in the Zohar

that the impure spirit is always available for free and for nothing,

as it is said

"which we ate in Egypt for free,"

for the influence from the other side

(Egypt)

is free.

And there is another reason why they wanted to receive their influence from the stars and constellations,

because also the influence itself

(drawn through the stars and constellations)

is greater.

For since the nourishment of the sitra achra is from the encompassing light that is above the chain of descent,

where the influence from there is not according to calculation,

behold the influence is in great abundance.

And from this is understood the greatness of the praise and cleverness of Israel who do not worship except the Holy One, blessed be He,

for although in order to receive from holiness one needs work and effort,

and even then the influence is

(initially)

in measure and limitation according to the measure of the work,

nevertheless,

they forgo the abundance of influence

(in physicality)

[even though also Israel can receive

(temporarily)

influence from the other side,

and moreover they take the first portion,

nevertheless they forgo this]

and the limited influence drawn from holiness is more beloved to them.

5)

Now, the reason of the clever one

(for the one who chooses the king and not the ministers)

is because "all of them change, but the king does not change."

And ostensibly it would be possible to say the intention in this is,

that the influence that comes from the other side

(even though it is in greater abundance than the influence that comes from holiness)

is a thing that changes and has no permanence.

For after the refinement,

when the sparks that fell into the shells will be refined

(from which is their vitality)

they will be nullified

completely.

[And all the more so regarding Israel,

that even now,

this that Israel can receive vitality from the other side,

is only temporarily].

And so it is on the other side,

that this that the influence that comes from holiness is in measure and limitation,

is only now,

but after the root of the aspect of inwardness will be revealed,

whose root is from the inwardness of the encompassing light,

the influence from holiness will be in a greater abundance than the abundance that flows from the externality of the encompassing light

(which is also relevant to influence in the shells),

as the saying of our Rabbis, of blessed memory,

"If for those who transgress His will [it is] so, for those who do His will, how much more so."

But,

this explanation is insufficient,

for according to this,

also the choice of the clever one in the king is for the sake of the influence that he will have through this,

and the difference between him and those who chose the ministers

(dukes etc.)

is that they think only about the present situation,

and the clever one thinks about what will be in the future,

like the saying of our Rabbis, of blessed memory,

"Who is wise? One who sees what is born."

But from that which it says in the Midrash,

that this that Israel do not worship except the Holy One, blessed be He, is because "my soul said: 'The L-rd is my portion,'"

it is proven,

that this that the clever one chooses the king is not because of the benefit he will have from this,

but rather because of the king.

And this means that this that Israel choose the Holy One, blessed be He,

even though now the abundance of influence is for those who transgress His will, is

(not because afterwards the influence for those who do His will will be greater,

but rather)

because the influence for those who do His will is from the inwardness of His will, blessed be He, and His true desire,

and the influence for those who transgress His will is like one who throws [something] behind his shoulder to his enemy against his will,

and therefore they specifically want the influence for those who do His will,

even though it is a limited influence,

because it is drawn from the inwardness of His will, blessed be He.

And what it says "all of them change etc.,"

the intention in this is,

that from the fact that they change afterwards it is proven that even now they are not a true existence.

And this that there is in them vitality to give vitality to animals and to the nations of the world,

is not from themselves, G-d forbid, but because they draw from holiness,

and since the vitality of holiness that is in them does not unite with them

(and on the contrary, it is in a state of exile within them),

behold, in terms of their essence they are an aspect of death.

[And likewise is it regarding those who receive the influence of vitality from them,

as explained in Tanya,

that this that the wicked in their lives are called dead

is because their lives are drawn from a place of death and impurity].

And this is "I take the king because all of them change,"

that he does not want influence that is drawn from a place of death and impurity even though it is influence in abundance,

and he specifically wants the influence from the side of holiness even though it is a limited influence.

6)

And it is necessary to understand,

for at first glance,

even according to this explanation that the choice of the clever one in the king is not because of the benefit he will have from this, but because of the king's greatness,

therefore he forgoes the abundance of influence that comes through them,

his choice in the king is from the aspect of intellect,

for since all of them are subject to change and the King is not subject to change, it is fitting to forgo

the abundance of influence that comes through the ministers and to choose the limited influence that comes from the king,

and from the fact that the Midrash connects this matter

("I will take the king")

with "A portion of G-d is my soul said,"

it implies,

that this that Israel chooses the Holy One, blessed be He, is from the aspect of the soul

(which is a portion of G-d)

which is above intellect.

And the point of the explanation in this,

is that the intellect of man, as it is in itself, compels him to desire only that which is good for him.

For this is that the nations of the world choose the ministers,

even though they too can understand that the king is the main thing

(for all of them are subject to change and the King is not subject to change),

because being in the aspect of yesh (somethingness),

they do not want to forgo the benefit they will have by receiving from the ministers.

And this that in Israel there is the recognition that one must forgo their benefit and their existence and choose G-dliness,

is from the aspect of the soul

(a portion of G-d)

whose choice in G-dliness is an intrinsic choice that is above intellect

(for this choice is not because of the superiority of G-dliness,

that the King is not subject to change,

but from the aspect of Atzmus (Essence)),

and this affects their intellect,

so that even the intellect recognizes that since G-dliness is the truth that lives and exists in eternal existence

(the King is not subject to change),

he must forgo his own existence and choose G-dliness.

7)

And perhaps one may add,

that by the choice of the soul, which is above intellect, being drawn down and affecting the intellect,

an even more elevated superiority is added to it beyond what it is in itself.

And this will be understood by prefacing what is explained in the Siddur, in the discourse "Avadim Hayinu L'Pharoh B'Mitzrayim",

regarding the influence that is drawn to those who transgress His will,

which is only in an incidental manner, like one who throws [something] behind his shoulders,

which is analogous to a king

who makes a feast and banquet for the sake of the great ministers and the important servants, and spends much money on this,

and from the leftovers of the feast, even those of lesser value, like servants and maidservants who are behind the millstones, also receive,

and even the dogs eat the bones that are thrown down.

Surely the king did not intend to spend for their sake,

and this that leftovers are bestowed upon them

(even the leftovers of the feast are great wealth)

is only incidentally.

And similarly in the analogy, the influence to those who transgress His will is only incidentally,

like one who throws [something] behind his shoulders,

as explained there at length.

And it may be said,

that this that he brings two examples of those whose influence is only incidentally

(and they do not sit at the king's table),

servants and maidservants and dogs,

and two examples of those who sit at the king's table,

great ministers and important servants,

is,

corresponding to four levels in the analogy.

That the lowest level is the dogs, who do not serve the king and whose desire is that physicality be bestowed upon them,

and furthermore,

as it is written,

"The dogs are of greedy soul, they know no satiety."

And one may connect this with the known idea

that "kelev" (dog) is from the term "kulo lev" (all heart).

For the nature of man in his birth and the nature of his formation is that the brain rules over the heart,

and this that he is in the aspect of a dog is at the opposite extreme.

For not only does the heart rule over the brain,

but furthermore, he is all heart.

And therefore all

his concern is to fulfill the desire of his heart.

And above this are the lowly servants

(the servants and maidservants who are behind the millstones),

who serve the king, but their service is only out of compulsion

(for fear of the striking of the rod),

contrary to their will and pleasure,

for "a servant prefers to be free."

And since their will and pleasure is in the desires of this world,

and this that they do not transgress His will, may He be blessed, is because of fear of punishment,

their place is outside the king's table.

But the important servants,

their service of the king is with will and desire.

For although the main point of their service is from the aspect of acceptance of the yoke

[as is known

the difference between a son and a servant,

that this that the son does his father's will is because of love, and this that the servant fulfills his master's will is in the manner of acceptance of the yoke],

nevertheless,

this very thing is with will and desire,

for they want to accept upon themselves the yoke of the kingdom of heaven.

And therefore their place is at the king's table.

And above them are the ministers,

who have knowledge of the conduct of the monarchy

[therefore many matters in the conduct are conducted according to them],

and they also have comprehension of the king's greatness, and because of this they have love for him,

and their service is not only from the aspect of acceptance of the yoke, but also from the aspect of love.

And within the ministers themselves there are many levels,

which are divided generally into two.

Ministers

(plain)

and great ministers.

And it may be said,

that these three types that are found at the king's table

[important servants,

ministers, and great ministers]

correspond to the three types in the Midrash,

Dukes, Hyparchs, and Strategoi,

who are found together with the king,

as the language of the Midrash, "and they were with him,"

analogous to the important servants and the ministers who are at the king's table.

And based on this it may be said,

that although the intention

(simply)

in Dukes etc. is for the ministers of Nogah

(as brought above from the discourses),

nevertheless,

this that he emphasizes that the Dukes "were with him" is in order to hint that he speaks here

[not only about the ministers of Nogah,

which are a yesh and a separate thing,

analogous to the lowly servants whose place is outside the king's table,

but]

also about the angels who are nullified to G-dliness,

and even higher—in the Sefiros of Atzilus, where "He and His life-force and His organs are one,"

which are always with the king.

And based on this, the greatness of the cleverness of the one who said "I will take the king" is even more understood,

for in addition to this that he does not want to receive influence in the manner of the dogs, and also not like the lowly servants who are outside the king's table

(even though the influence that is bestowed upon them is in great abundance)

and he wants to be at the king's table,

but rather he does not want even the Dukes etc.

(angels,

Sefiros of Atzilus and even higher),

but rather the king,

"I will take the king."

And like the well-known teaching of the Baal Shem Tov

on the verse,

"A prayer of the afflicted when he wraps himself, and before G-d he pours out his complaint,"

that he does not ask for anything, and his prayer is that "before G-d he pours out his complaint."

And for this, great cleverness is needed.

And analogous to a flesh-and-blood king,

that in order to enter the small chamber where the king is and to see the king's face,

one must first pass through many palaces, in each of which there is precious wealth,

and there are those who, when they see the precious wealth in the outer palace,

they delight in it with a wondrous delight and tarry there.

And there are those who delight in a more inner palace.

And specifically one who is a great wise man,

the importance and preciousness of the immense wealth found even in the innermost palace does not matter to him,

and all his will and desire is to enter the small chamber where the king is and to see the king's face.

8)

And it can be said,

that this matter is the love of "Who is for me in heaven, and with You I do not desire"65,

and in the language of the Alter Rebbe66

"I want nothing at all, I do not want Your Gan Eden, I do not want Your World to Come, etc., I want nothing more than You alone."

For although the revelations in Gan Eden, and certainly the revelations of the World to Come, are most sublime revelations,

and the Alter Rebbe had comprehension of this,

true comprehension in a manner that the intellect became unified with the object of intellection67,

nevertheless, he does not want the revelations of Gan Eden nor the revelations of the World to Come,

and all his desire is only for the Awtsmoos,

You alone.

And it should be added,

that the main shrewdness in this—that he does not want the dukedoms, etc.

(the levels within the order of the chain of descent,

and even those above the chain of descent)—

is,

that although the Sefiros

(from the term *sefirus* and *behirus*—sapphire and clarity68)

do not conceal Ein Sof,

for in the influence drawn through the Sefiros

(the vessels)

it is revealed that the influence is not from the Sefiros themselves, G-d forbid, but rather Ein Sof influences through them69,

and even more so regarding the lights of the Sefiros,

through which the light that is above them is revealed70,

and certainly regarding the levels above Atzilus71,

through which the light reveals all that can be revealed of the Luminary,

nevertheless,

he does not desire them, but rather the King,

"I take the King."

And it can be said,

that this is also the precise meaning of the Alter Rebbe's wording "I do not want Your Gan Eden, I do not want Your World to Come",

for although Gan Eden and the World to Come are "Your Gan Eden",

"Your World to Come",

in addition to the fact that the revelations of Gan Eden and the World to Come themselves are most sublime revelations through which all that can be revealed of the Luminary is revealed,

nevertheless, he does not desire them,

and all his desire is only for the Awtsmoos,

You alone.

9)

And it can be said,

that this interpretation of "I take the King"—that he does not want the levels

(of holiness)

above, but only the Awtsmoos,

and the simple interpretation of "I take the King"

(that he does not serve other powers),

are related to each other.

And this will be understood based on the known principle72

that the love of "Who is for me in heaven"—that he does not want the revelations of Gan Eden but only the Awtsmoos of Ein Sof,

even though in Gan Eden he will remain in his existence and have comprehension and delight in G-dliness

(they delight in the radiance of the Shechinah73),

unlike from the revelation of the Awtsmoos of Ein Sof, where he would be nullified from his level,

nevertheless,

since the revelation of Gan Eden is only a mere illumination

(the radiance of the Shechinah),

which is incomparable relative to the Awtsmoos of Ein Sof,

he chooses the essence and not the secondary.

And from this it is understood,

that when he chooses the revelations of Gan Eden

(which are considered as nothing relative to the Awtsmoos of Ein Sof)

for his own self-interest74,

in order that he remain in his existence and delight in the radiance of the Shechinah,

it is possible that from this may come

(through multiplication of the chain of descent, etc.)

that although he knows that the influence through the seventy princes is drawn from a place of death

(as above at the end of section 5),

nevertheless, he will desire this influence more than the influence from holiness,

in order that he have abundant flow.

And likewise regarding the error of those who serve other powers, who consider them to be a reality

(that the influence comes from the other powers themselves,

or that they at least have choice to influence).

For from this—that he desires the revelations of Gan Eden and not the Awtsmoos of Ein Sof,

meaning that he gives importance to something outside the Awtsmoos,

it is possible that from this may come

(through multiplication of the chain of descent, etc.)

that he will give importance to the other powers,

that they have choice in their influence,

and moreover, that the influence is from themselves, G-d forbid.

And it should be added,

that even when his desire is for Gan Eden because it is the Gan Eden of the Holy One, blessed be He,

("Your Gan Eden"),

even then it is possible that from this may come the error that they

(the other powers)

have choice to influence, and even the error that the influence is from themselves,

since even according to this error, the power they have to influence is

(not from themselves, but)

because the Holy One, blessed be He, appointed them over this, as above in section 3

(similar to "Your Gan Eden").

And in order that there be no place at all for "I take dukedoms," etc., it is by arousing within himself

(at least a trace and a hint,

for this is within the power of every single Jew,

as will be explained below)

not to desire even "Your Gan Eden",

but rather "nothing more than You alone."

10)

And 4)

And it should be added in explanation of the connection of "I take the King" to the love of "Who is for me in heaven" that desires Ein Sof,

by prefacing that the main matter of the service of other powers is that they consider something that is only a means to the essence as the main thing.

Regarding the other powers,

the truth is that they are only a means

(an axe)

through which influence is drawn,

and those who serve other powers think they are the main thing,

and likewise regarding the physical influences drawn through them,

the influence of physicality is in order that they be used for the service of G-d,

and those who serve other powers consider physicality to be the main thing

(therefore they desire influence from the other side,

in order to have abundant physical flow,

as above in section 4).

And now, the revelations,

even the most sublime revelations,

the purpose is not in themselves,

and they are only a means through which the inner intention of a dwelling place in the lower realms is completed.

Therefore,

when one desires the revelations

(and not Ein Sof),

meaning he considers them to be the main thing,

it is possible that there will be place for him to also consider the means

(the other powers and physical influence)

as the main thing.

And based on this it can be said,

that this—that the nations of the world, some worship the sun and some the moon, and Israel worships only the Holy One, blessed be He—

is,

because the root of the nations of the world is from the externality of the will

(which desires something for the sake of another matter),

and the aspect of the externality of the will

(as it is the source for the nations of the world)

is in a manner that it is not felt within it that the will is for the sake of another matter, but rather that this itself is the purpose,

and therefore it branches out that the nations of the world consider the intermediaries of the other powers to be the main thing75.

And the root of Israel is from the innerness of the will,

for from the perspective of the innerness of the will there is no place for any other matter,

and therefore Israel has the recognition that the other powers are only a means, like an axe in the hand of the hewer

(and likewise physical influence is only for the sake of the service of G-d),

and therefore they worship only the Holy One, blessed be He,

"I take the King."

10)

A)

Based on this, we can also explain the superiority in that Israel's choice of Hashem is not only from the aspect of the will of the soul that is above intellect, but also from the aspect of intellect

(as in section 7 above),

because the root of Israel is in the innermost aspect of the encompassing light

(innermost aspect of the will)

is because Israel are of the aspect of innermost,

and as is known, the root of the innermost is in the innermost aspect of the encompassing light,

therefore,

the primary elevation of Israel's choice of Hashem is when the will of the soul that is above intellect

(encompassing light)

is drawn and also acts within the intellect

(innermost),

for specifically through this is drawn from the essence of the soul

(innermost aspect of the encompassing light),

which is above even the will that is above intellect

(external aspect of the encompassing light).

And it can be said,

that this is also what is written,10

"My portion, Hashem, my soul said"

(specifically "my portion"),

for a portion is of the aspect of innermost

(as is known76

regarding the matter of "How good is our portion, how pleasant is our lot, and how beautiful is our inheritance"),

and the elevation of Israel's choice of Hashem is when the choice of the soul is drawn into the innermost,

into understanding and comprehension,

and in a manner that this affects thought, speech, and deed,

for through this is the drawing down of the innermost aspect of the encompassing light.

10)

B)

And we can connect this with what is said in the Midrash Tehillim on the verse,77

"For the conductor, by Dovid, to cause remembrance,"

A parable of a king who had sheep, and he became angry at them, drove out the sheep, dismantled the pen, and removed the shepherd.

After a time, he gathered the sheep, rebuilt the pen, but did not mention the shepherd.

The shepherd said: The sheep are gathered, the pen is rebuilt, and I am not remembered.

So said Dovid above the psalm:78

"For Elokim will save Tzion and build the cities of Yehudah,"

Behold, the pen is rebuilt,

"and they will dwell there and possess it, and the seed of His servants will inherit it, and those who love His name will dwell in it,"

Behold, the sheep are gathered,

"and I am not remembered,"

therefore, "For the conductor, by Dovid, to cause remembrance."

And we need to understand,

Behold, that he gathered the sheep after he was angry at them

(and they were not pleasing before him)

is because the will towards them was aroused again,

so why did he not mention

(by himself)

the shepherd,

requiring a special request for this?

And the explanation is,

that will is an encompassing light,

and it is possible that the drawing down of the will is in the external aspect.

And this is what Dovid requested, that the shepherd be remembered,

for a shepherd is the matter of inner influence

(as is known79

the distinction between shepherds and princes).

And as long as the inner influence

(the shepherd)

is not changed, the essential is lacking.

For the drawing down of the encompassing light itself is from the external aspect of the encompassing light,

and the root of the innermost is from the innermost aspect of the encompassing light.

And although when the sheep are gathered they are given all their needs,

and how can it be said that they have no shepherd,

it can be said,

that the inner drawing down through the shepherd is the study of Torah,79

and since the Torah of now is mere breath compared to the Torah of Moshiach,80

it follows that the true aspect of the shepherd

(innermost) is still lacking.

And although the discussion here is after "Elokim will save Tzion and build the cities of Yehudah etc.," which will be in the future redemption,

behold, the primary revelation that will be in the future redemption is the revelation of the Essence of Ein Sof, which is beyond comprehension,

and this was Dovid's request

(Dovid, King Moshiach),

and through his request this was accomplished,

that there will also be the matter of the shepherd,

the understanding and comprehension of Torah in ultimate perfection.

10)

C)

And based on all the above, we can explain the connection and relationship of Israel's choice of Hashem and Hashem's choice of Israel,

that Hashem's choice of Israel to be for Him a treasured people,

that His innermost will is in Israel

(and not that they are a means for something else),

is the root and enabling power for Israel's choice of Hashem,

as explained at length above, that Israel's choice of Hashem is because their root is in the innermost aspect of the will.

[And it can be said,

that from the fact that the choice is in Israel in the body,

from this they draw the power,

that even in physical matters there will be the revelation of the innermost aspect of the will,

through which it is felt in them that even physicality is for the sake of the service of G-d.]

And based on this we can explain that the sacrifices of Asher, which were on account of the choice that Hashem chose Israel,

even though the validation of Israel is only because they chose Hashem,

for the primary elevation of Israel is

(not what they possess from above,

but rather)

what they effect through their service,

and specifically in this

(what they effect through their service)

is the primary gratification and delight of Hashem,

except that in order for them to have the enabling power for this, it is through the drawing down and revelation of Hashem's choice of Israel,

and this revelation is drawn through the sacrifices that Asher offered.

For in addition to the power that each Jew has from his root in the innermost aspect of the will,

behold, through the sacrifices of Asher,

this power is drawn in greater revelation.

And it can be said that through the Alter Rebbe's statement, "I want nothing more than You alone,"

and especially after this was publicized by the Tzemach Tzedek,

the power was given

(even more)

to each and every Jew,

and especially to those who follow in his footsteps and ways,

that even though he has many desires,

even desires stemming from the Nefesh HaBahamis,

all his desires will be without a divided heart,

and his primary desire will be to complete the intention of the Essence to make for Him a dwelling place in the lower realms

(in a manner similar to the Alter Rebbe, who wanted nothing more than You alone),

and even his desire for physicality will be

(primarily)

in order to make the physical into a vessel for G-dliness.

And through this, abundant physical bounty will also be drawn to him,

as the Alter Rebbe said:81

"When the Almighty gives Jews physicality, and Jews make from the physicality spirituality,"

from which it is understood,

that when Hashem gives Israel abundant physicality, Israel make abundant spirituality,

abundance in quantity and abundance in quality,

until ultimate perfection,

until they are bound and united with Hashem,

Israel

(Torah)

and the Holy One, blessed be He, are all one.82

And all this is done with joy and a good heart,

in the days of preparation for the time of our freedom,

and this also brings about the time of our freedom in actuality,

the true and complete redemption through our righteous Moshiach,

very soon.